The Lord's priesthood compared with that of Aaron

The epistle then develops the priesthood of the Lord Jesus,
comparing it with that of Aaron; but, as we shall see, with a view
to bring out the difference rather than the resemblance between
them, although there is a general analogy, and the one was a shadow
of the other.

This comparison is made in Hebrews 5: 1-10. The line of argument
is then interrupted, though the ground of argument is enlarged and
developed, till the end of Hebrews 7, where the comparison with
Melchizedec is pursued; and the change of law, consequent on the
change of priesthood, is stated, which introduces the covenants and
all that relates to the circumstances of the Jews.

The duties, shortcomings and honours of the Aaronic
priesthood

A priest then as taken from among men (he is not here speaking
of Christ, but of that with which he compares Him) is ordained for
men in things pertaining to God, that he may offer both gifts and
sacrifices for sins; he is able to feel the miseries of others,
because he is himself compassed with infirmity, and offers
therefore for himself as well as for the people. Moreover no one
takes this honour to himself, but receives it, as Aaron did, being
called of God. The epistle will speak farther on of the sacrifice
-- here of the person of the priest, and of the order of the
priesthood.

The personal and official glory of Christ as High Priest

So the Christ glorified not Himself to become a High Priest. The
glory of His Person, manifested as man on the earth, and that of
His function, are both of them plainly declared of God: the first,
when He said, "Thou art my Son, this day have I begotten thee" (Ps.
2); the second, in these words, "Thou art a priest for ever after
the order of Melchizedec" (Ps. 110). Such then in both personal and
official glory is the High Priest, the expected Messiah, Christ.

What brought the glorious One near to the miseries of men

But His glory (although it gives Him His place in honour before
God, and consequent on redemption, so that He can undertake the
people's cause before God according to His will) does not bring Him
near to the miseries of men. It is His history on earth which makes
us feel how truly able He is to take part in them. "In the days of
his flesh," that is, here below, He went into all the anguish of
death in dependence on God, making His request to Him who was able
to save Him from it. For, being here in order to obey and to
suffer, He did not save Himself. He submitted to everything,
obeyed in everything, and depended on God for everything.

The Lord's fear was His piety; feeling the hole weight of death
and sin; His perfect obedience

He was heard because of His fear. It was proper that He who took
death on Himself, as answering for others, should feel its whole
weight upon His soul. He would neither escape the consequences of
that which He had undertaken (compare Heb. 2), nor fail in the just
sense of what it was thus to be under the hand of God in
judgment. His fear was His piety, the right estimation of the
position in which sinful man was found, and what must come from God
because of it. For Him however to suffer the consequences of this
position was obedience. And this obedience was to be perfect, and
to be tried to the utmost.

The glorious Son of God perfected; the cause of eternal
salvation; saluted by God as "High priest after the order of
Melchisedec"

He was the Son, the glorious Son of God. But though this was so,
He was to learn obedience (and to Him it was a new thing), what it
was in the world, by all that He suffered. And, having deserved
all glory, He was to take His place as the glorified Man -- to be
perfected; and in that position to become the cause of eternal
salvation (not merely temporal deliverances) to them that obey Him;
a salvation which should be connected with the position that He had
taken in consequence of His work of obedience, saluted by God as
"High Priest after the order of Melchizedec." -- That which follows
to the end of Hebrews 6 is a parenthesis which refers to the
condition of those to whom the epistle is addressed. They are
blamed for the dullness of their spiritual intelligence, and
encouraged at the same time by the promises of God; the whole with
reference to their position as Jewish believers. Afterwards the
line of instruction with regard to Melchizedec is resumed. For the
time, they ought to have been able to teach: nevertheless they
needed that some one should teach them the elements of the oracles
of God -- requiring milk instead of meat. We may observe that there
is no greater hindrance to progress in spiritual life and
intelligence than attachment to an ancient form of religion, which,
being traditional and not simply personal faith in the truth,
consists always in ordinances, and is consequently carnal and
earthly. Without this people may be unbelievers; but under the
influence of such a system piety itself -- expended in forms --
makes a barrier between the soul and the light of God: and these
forms which surround, preoccupy, and hold the affections captive,
prevent them from enlarging and becoming enlightened by means of
divine revelation. Morally (as the apostle here expresses it) the
senses are not exercised to discern both good and evil. But the
Holy Ghost will not limit Himself to the narrow circle and the weak
and futile sentiments of human tradition, nor even to those truths
which, in a state like this, one is able to receive. In such a case
Christ has not His true place. And this our epistle here
develops. Milk belongs to babes, solid food to those who are of
full age. This infancy was the soul's condition under the
ordinances and requirements of the law (compare Gal. 4: 1-7). But
there was a revelation of the Messiah in connection with these two
states -- of infancy and of manhood. And the development of the
word of righteousness, of the true practical relationships of the
soul to God according to His character and ways, was in proportion
to the revelation of Christ, who is the manifestation of that
character, and the centre of all those ways. Therefore it is that,
in Hebrews 5: 12, 13, the epistle speaks of the elements, the
beginning, of the oracles of God, and of the word of righteousness;
in chapter 6: 1, of the word of the beginning, or of the first
principles, of Christ.